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THE MESSAGE
Job 21:16
Bible Study Resources
Concordances:
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- EveryParallel Translations
But their prosperity is not of their own doing.The counsel of the wicked is far from me!
Behold, their prosperity is not in their hand: The counsel of the wicked is far from me.
Lo, their good is not in their hand: the counsel of the wicked is far from me.
Behold, is not their prosperity in their hand? The counsel of the wicked is far from me.
The success of the wicked is not their own doing. Their way of thinking is different from mine.
But their prosperity is not their own doing. The counsel of the wicked is far from me!
"But notice, the prosperity of the wicked is not in their hand (in their power); The counsel of the wicked [and the mystery of God's dealings with the ungodly] is far from my comprehension.
"Behold, their prosperity is not in their hand; The advice of the wicked is far from me.
Behold, their prosperity is not in their hand: The counsel of the wicked is far from me.
Lo, their wealth is not in their hand: therfore let the counsell of the wicked bee farre from me.
Behold, their prosperity is not in their hand;The counsel of the wicked is far from me.
Yet their prosperity is not in their own hands, so I stay far from the counsel of the wicked.
We succeeded all on our own." And so, I keep away from them and their evil schemes.
Isn't their prosperity already theirs? The plans of the wicked are far from me.
Behold, their prosperity is not in their hand. The counsel of the wicked be far from me!
"Of course, evil people don't make their own success. I would never follow their advice.
Lo, they have no power over their prosperity; the counsel of the ungodly is far from me.
They claim they succeed by their own strength, but their way of thinking I can't accept.
Look, their prosperity is not in their hands; the schemes of the wicked are repugnant to me.
Behold, their good is not in their hand! The counsel of the wicked is far from me.
Lo, there is vtterly no goodnesse in them, therfore will not I haue to do with the councell of the vngodly.
Lo, their prosperity is not in their hand: The counsel of the wicked is far from me.
Truly, is not their well-being in their power? (The purpose of the evil-doers is far from me.)
Lo, their prosperity is not in their hand; the counsel of the wicked is far from me.
Loe, their good is not in their hand, the counsell of the wicked is farre from me.
Lo, there is vtterly no goodnesse in their hande, therefore wyll I not haue to do with the counsaile of the vngodly.
For their good things were in their hands, but he regards not the works of the ungodly.
Lo, their prosperity is not in their hand: the counsel of the wicked is far from me.
Netheles for her goodis ben not in her hond, `that is, power, the counsel of wickid men be fer fro me.
Look, their prosperity is not in their hand: The counsel of the wicked is far from me.
Lo, their good [is] not in their hand: the counsel of the wicked is far from me.
Indeed their prosperity is not in their hand; The counsel of the wicked is far from me.
(They think their prosperity is of their own doing, but I will have nothing to do with that kind of thinking.)
See, their well-being is not in their own hands. The wisdom of the sinful is far from me.
Is not their prosperity indeed their own achievement? The plans of the wicked are repugnant to me.
Lo! not in their own hand, is their welfare, The counsel of lawless men, is far from me!
Yet because their good things are not in their hand, may the counsel of the wicked be far from me.
Behold, is not their prosperity in their hand? The counsel of the wicked is far from me.
Lo, not in their hand [is] their good, (The counsel of the wicked Hath been far from me.)
"Behold, their prosperity is not in their hand; The counsel of the wicked is far from me.
Bible Verse Review
from Treasury of Scripure Knowledge
Lo: Job 1:21, Job 12:9, Job 12:10, Psalms 49:6, Psalms 49:7, Psalms 52:5-7, Ecclesiastes 8:8, Luke 16:2, Luke 16:25
the counsel: Job 22:18, Genesis 49:6, Psalms 1:1, Proverbs 1:10, Proverbs 5:8
Reciprocal: 2 Samuel 20:20 - Far be it Job 9:29 - General Romans 3:11 - seeketh
Cross-References
"But don't you have just one blessing for me, Father? Oh, bless me my father! Bless me!" Esau sobbed inconsolably.
When God 's angel had spoken these words to all the People of Israel, they cried out—oh! how they wept! They named the place Bokim (Weepers). And there they sacrificed to God .
When David had finished saying all this, Saul said, "Can this be the voice of my son David?" and he wept in loud sobs. "You're the one in the right, not me," he continued. "You've heaped good on me; I've dumped evil on you. And now you've done it again—treated me generously. God put me in your hands and you didn't kill me. Why? When a man meets his enemy, does he send him down the road with a blessing? May God give you a bonus of blessings for what you've done for me today! I know now beyond doubt that you will rule as king. The kingdom of Israel is already in your grasp! Now promise me under God that you will not kill off my family or wipe my name off the books."
David and his men burst out in loud wails—wept and wept until they were exhausted with weeping. David's two wives, Ahinoam of Jezreel and Abigail widow of Nabal of Carmel, had been taken prisoner along with the rest. And suddenly David was in even worse trouble. There was talk among the men, bitter over the loss of their families, of stoning him. David strengthened himself with trust in his God . He ordered Abiathar the priest, son of Ahimelech, "Bring me the Ephod so I can consult God." Abiathar brought it to David. Then David prayed to God , "Shall I go after these raiders? Can I catch them?" The answer came, "Go after them! Yes, you'll catch them! Yes, you'll make the rescue!" David went, he and the six hundred men with him. They arrived at the Brook Besor, where some of them dropped out. David and four hundred men kept up the pursuit, but two hundred of them were too fatigued to cross the Brook Besor, and stayed there. Some who went on came across an Egyptian in a field and took him to David. They gave him bread and he ate. And he drank some water. They gave him a piece of fig cake and a couple of raisin muffins. Life began to revive in him. He hadn't eaten or drunk a thing for three days and nights! David said to him, "Who do you belong to? Where are you from?" "I'm an Egyptian slave of an Amalekite," he said. "My master walked off and left me when I got sick—that was three days ago. We had raided the Negev of the Kerethites, of Judah, and of Caleb. Ziklag we burned." David asked him, "Can you take us to the raiders?" "Promise me by God," he said, "that you won't kill me or turn me over to my old master, and I'll take you straight to the raiders." He led David to them. They were scattered all over the place, eating and drinking, gorging themselves on all the loot they had plundered from Philistia and Judah. David pounced. He fought them from before sunrise until evening of the next day. None got away except for four hundred of the younger men who escaped by riding off on camels. David rescued everything the Amalekites had taken. And he rescued his two wives! Nothing and no one was missing—young or old, son or daughter, plunder or whatever. David recovered the whole lot. He herded the sheep and cattle before them, and they all shouted, "David's plunder!" Then David came to the two hundred who had been too tired to continue with him and had dropped out at the Brook Besor. They came out to welcome David and his band. As he came near he called out, "Success!" But all the mean-spirited men who had marched with David, the rabble element, objected: "They didn't help in the rescue, they don't get any of the plunder we recovered. Each man can have his wife and children, but that's it. Take them and go!" "Families don't do this sort of thing! Oh no, my brothers!" said David as he broke up the argument. "You can't act this way with what God gave us! God kept us safe. He handed over the raiders who attacked us. Who would ever listen to this kind of talk? The share of the one who stays with the gear is the share of the one who fights—equal shares. Share and share alike!" From that day on, David made that the rule in Israel—and it still is. On returning to Ziklag, David sent portions of the plunder to the elders of Judah, his neighbors, with a note saying, "A gift from the plunder of God 's enemies!" He sent them to the elders in Bethel, Ramoth Negev, Jattir, Aroer, Siphmoth, Eshtemoa, Racal, Jerahmeelite cities, Kenite cities, Hormah, Bor Ashan, Athach, and Hebron, along with a number of other places David and his men went to from time to time.
The real mother of the living baby was overcome with emotion for her son and said, "Oh no, master! Give her the whole baby alive; don't kill him!" But the other one said, "If I can't have him, you can't have him—cut away!"
"Can a mother forget the infant at her breast, walk away from the baby she bore? But even if mothers forget, I'd never forget you—never. Look, I've written your names on the backs of my hands. The walls you're rebuilding are never out of my sight. Your builders are faster than your wreckers. The demolition crews are gone for good. Look up, look around, look well! See them all gathering, coming to you? As sure as I am the living God"— God 's Decree— "you're going to put them on like so much jewelry, you're going to use them to dress up like a bride.
"Next I'll deal with the family of David and those who live in Jerusalem. I'll pour a spirit of grace and prayer over them. They'll then be able to recognize me as the One they so grievously wounded—that piercing spear-thrust! And they'll weep—oh, how they'll weep! Deep mourning as of a parent grieving the loss of the firstborn child. The lamentation in Jerusalem that day will be massive, as famous as the lamentation over Hadad-Rimmon on the fields of Megiddo: Everyone will weep and grieve, the land and everyone in it: The family of David off by itself and their women off by themselves; The family of Nathan off by itself and their women off by themselves; The family of Levi off by itself and their women off by themselves; The family of Shimei off by itself and their women off by themselves; And all the rest of the families off by themselves and their women off by themselves."
Gill's Notes on the Bible
Lo, their good [is] not in their hand,.... Though it is in their possession for the present, it is not in the power of their hands to keep, nor to carry it with them when they die; God, that gave it, can take it away when he pleases; and therefore it might be profitable to them to serve him and pray unto him: or "their good [is] not by their hand"; they do not obtain their happiness by their works, as in the Tigurine version; and to the same sense Mr. Broughton,
"lo, their wealth cometh not by their own power;''
it is not got by their own industry, diligence, care, and labour; by their own wisdom, knowledge, understanding, and cunning; for riches are not always to men of understanding, but come from God, who gives them to whom he pleases, and can take them away again if he thinks fit; and therefore men are dependent upon him for what they have, and should be thankful to him, and serve him, and pray for the continuance of good things to them. Jarchi reads the words by way of interrogation and admiration, lo! is "not their good in their hand?" verily it is, especially in their own opinion; their hands are full of it; they want nothing of God; they see no need of praying to him; hence the above words, which Job expresses his disapprobation of:
the counsel of the wicked is far from me; the counsels of their hearts; the thoughts of their mind; the words of their mouth; the above impious sayings were such as were detested and abhorred by him; their sense and judgment of things, their choice from deliberate consultation with themselves, preferring temporal good to spiritual good, and earthly things to heavenly ones, outward wealth and riches to the knowledge, service, and worship of God, and communion with him; these were what he disliked; their course of life, which was according to this world, and Satan the god of it, their company and conversation, were such as he carefully shunned and avoided; he chose not to come into their assembly, or to have any fellowship with them; to walk in the counsel of the ungodly, or stand in the way of sinners, these things were an abomination to him; see Psalms 1:1. This Job says to exculpate himself, and wipe off any calumny that might be cast upon him, as if by what he had said, concerning the outward prosperity of the wicked, that he was a patron and defender of them, and an advocate for them.
Barnes' Notes on the Bible
Lo, their good is not in their hand - Schultens, Rosenmuller, and Noyes, suppose, I think, correctly, that this is to be understood ironically, or as referring to what “they” had maintained. “Lo! you say, that their good is not in their hand! They do not enjoy prosperity, do they? They are soon overwhelmed with calamity, are they? How often have I seen it otherwise! How often is it a fact that they continue to enjoy prosperity, and live and die in peace!” The common interpretation, which Prof. Lee has adopted, seems to me to be much less probable. According to that it means that “their prosperity was not brought about or preserved by their own power. It was by the power of God, and was under his control. An inscrutable Providence governs all things.” But the true sense is, that Job is replying to the arguments which they had advanced, and one of those was, that whatever prosperity they had was not at all secure, but that in a moment it might be, and often was, wrested from them. Job maintains the contrary, and affirms that it was a somewhat unusual occurrence Job 21:17, that the wicked were plunged into sudden calamity. The phrase “in their hand” means “in their power,” or under their control, and at their disposal.
The counsel of the wicked is far from me - Or, rather, “far be it from me!” Perhaps the meaning is this, “Do not misunderstand me. I maintain that the wicked are often prospered, and that God does not in this life deal with them according to their deserts. They have life, and health, and property. But do not suppose that I am their advocate. Far be it from me to defend them. Far from me be their counsels and their plans. I have no sympathy with them. But I maintain merely that your position is not correct that they are always subjected to calamity, and that the character of people can always be known by the dealings of Providence toward them.” Or, it may mean, that he was not disposed to be united with them. They were, in fact, prospered; but though they were prospered, he wished to have no part in their plans and counsels. He would prefer a holy life with all the ills that might attend it.
Clarke's Notes on the Bible
Verse Job 21:16. Their good is not in their hand — With all their boasting and self-dependence, God only lends them his bounty; and though it appears to be their own, yet it is at his disposal. Some of the wicked he permits to live and die in affluence, provided it be acquired in the ordinary way of his providence, by trade, commerce, &c. Others he permits to possess it for a while only, and then strips them of their illegally procured property.
The counsel of the wicked is far from me. — Some understand the words thus: "Far be it from me to advocate the cause of the wicked." I have nothing in common with them, and am not their apologist. I state a fact: they are often found in continual prosperity. I state another fact: they are often found in wretchedness and misery.
